Due tospecial

circumstances, the first month's

services are more reliable infixture than the second. The

services include provisional

as well as fixed. Theyhave different times too.

Services in

December

and January

Ralph Catts 7th December 11:00 am

David Arthur 15th December 11:00 am

Marion Baker 21st December 3:00 pm Chamberlain residents invited to the Buffet Tea

NO SERVICE 28TH DECEMBER NO TIME

Congregational 4th January 11:00 am

Chris Pilkington 11th January 11:00 am

Brinley Price 18th January 11:00 am

Ralph Catts 25th January 11:00 am

The

Hull Unitarian Magazine serves information,

outreach, and the well-being of the Hull Unitarian Church.

Created by Adrian Worsfold. All contributions are individual and

do not necessarily represent the Hull Unitarian Church. Submissions

are welcomed in all forms. Send to adrian@pluralist.co.uk or come to

the church itself on Fridays or Sundays. The magazine is free;

please pass it on to non-Unitarians. The ship symbol 'Hull

Unitarians' is unofficial and suggestive.

Adrian WorsfoldA Personal View

Jehovah's Witnesses - they'retheologically unitarian - don'tcelebrate Christmas or Easter.Some trinitarian ZionistChristians are the same. Andthe first minister of what laterbecame the the Hull UnitarianCongregation, Samuel Charles,a trinitarian and Puritan,ignored Christmas whenSunday fell on Christmas Day.

Unitarians don’t, as awhole, believe in the deity ofChrist, so why celebrateChristmas? Unlike all of theabove, we're liberals, and socan have it both ways.

Yet if I wasn't committedto doing the music,I might be temptedto have time offwhile others makeup the numbers. Idon't believe in it.

Furthermore, Christmas causesdebt on a false prospectus offamily harmony.

Throughout the year wedesex and demythologise thedivine, but when it comes tocarols and readings we seem togo in for remythologising theChristmas story.

One of my sermons in2014 was a plain, historicalnarrative of the life of Jesus,throwing aside some ifs andbuts for the time being. He wasborn in Capernaum or nearbyunnoticed by the wider world.The birth narratives of Matthewand Luke are complete fiction.

One may well want toremythologise these narratives,if believing in the divinity ofChrist. Trinitarians do, and sodo Arians (as a first born divinityto do the work of creation). Onemight even if only identifyingwith the continuous Christiancommunity from Paul and theApostles, which at the veryleast identifies Jesus with thespecial Messianic work of God.Many Unitarians did do this,with the notion of Jesus as theirprincipal brother, putting him atthe top of a spiritual and ethicalleague-table among others, orselected by God to carry out therole.

Yet the biblical accounthas insufficient evidenceregarding moral character, andwhat about all the untoldunknown wonderful humans?Where do we place Gandhi, forexample, for whom thehistorical record is infinitelysuperior? Other story bookgospels like the Infancy Gospelof Thomas has Jesus as a verynaughty boy growing up andstruggling with miraculous

powers. This is historicalnonsense but is the mythicequivalent of many a carol.

I can see the objection:I'm missing the point! And eversince Unitarians allowedromanticism into its Christianrationalism, the way has beenopen to get rather evergreenabout Christmas. Indeed, this isprecisely what the JWs, ZionistChristians and the forebearPresbyterian Puritans rejected -the Paganism behind and withinChristmas.

Today the romanticismincludes neo-Paganism, thecoherent reinventions ofinfluential writers and more,including the creator of theWelsh Bards in the Eisteddfod,the Unitarian and fantasist IoloMorgannwg. The New Age hasit as a consumerist religion andUnitarianism has it as a makerof rituals and ideas, recognisingYuletide and the winter solstice.

The winter solstice is akey part of Stonehenge (andmuch else besides in thegathering place of Europeansignificance). So the Pagan isproperly native and Celtic. Butthe crowds who gather therewith reinvented meanings areneo-Pagans. Many Unitariansfurther differ from whatcard-carrying neo-Pagans dotoday, with neo-Pagantendencies towards magic (likepurchasing tarot card readings

and personal astrologicalcharts). Yet we can't keepsinging 'The Holly and the Ivy'and little else!

So the mythic birth ofJesus, then, becomes anadd-on to what is anotherregeneration festival, at the turnof the year, the return of morelight ahead - the other festival atEaster being when the plantsstart poking through with newgrowth.

Sowhat else is

Christmas?The usualanswer is,

after a little thought, that theinfant Jesus represents theUniversal Baby. The carolssung are all about babies born,often in difficulty, and themiracle of human life. Jesus justhappens to be the one-timedeity at hand and theremythologising is therefore ofa kind of humanism. There aremiracle birth stories of theBuddha and Krishna too, but wedon't know them, and so theJesus one is the myth to reworkover and again.

Ah, so, ProfessorDawkins! Christmas is a mythabout the “selfish” (selfless)genes - the human ones (andour animal friends).

To those who love thefestival, on whatever basis,enjoy.

Dr Ralph Catts from Stirling and ofthe Forth Valley UnitarianFellowship visited the Fridaymorning gathering on 31st Octoberboosted by the presence of St.John Ambulance Supportersraising much money.

He has responded with interest tothe Hull Unitarians' call for ministry.

He is most likely to preach on 7thDecember 2014 and then probablyon 25th January 2015.

Such ministry is a two-wayprocess; come, hear and see andjoin in with the communicativeprocess of discernment.

Bernard McHugh carried out his charity walk for Water Aid on 17thOctober, enjoying fine weather in a week of rain. He walked fromCottingham to the Unitarian Church via St. Stephen's shoppingcentre. He raised £400. This year he did it alone; previously onother sponsored walks his daughter had joined him. He wasflagging a bit towards the end and had paused for necessities atSewell's Garage. He has done a walk a year over six years andraised some £1800 plus. Beneficiaries have included MedecinsSans Frontieres (Doctors Without Borders), the Motor NeuroneDisease Association, Yoga for Health, Jacob's Well Appeal, andHearing Dogs for the Deaf along with Breast Cancer Support.

Last year the YUU based Worship Studies

Foundation Step Course attracted 14 attenders

including three from outside the YUU.

Candlelight Supper with

entertainments is held

6 December.

Macmillan Cancer

Support Big Coffee

Morning raised £155

from the Church.

CDs can be played free of copyright so long as this is within divine worship or to a closed

meeting. Each week I prepare a CD and back-up, with one used for louder hymns and one

for incidental music. I regard worship as beginning when people gather as the

prepared CD plays.

Hymns come from several sources in-cluding the Unitarian Music Society CDs; the public domain hymns website of the Aus-tralian organist Clyde McLennan; and videos of choir-sung hymns often with a few word variations.

All the music so

gathered is edited, to have at least some con-

sistency of peak and/ or

average volume levels.

Often I will audio-edit to lower the pitch

of notes and slow music down.

An audio file is a precise sounding version of the musical piece. But to a computer it is just a mass of output or, let's say, 'noise'. A music file, on the other hand, has the minimum element of the note set in time. The computer reads the notes in time and will use its own synthe-sised sound to produce it, including (of course) notes played together. This means that a music file can be represented as in written music; therefore one can write such music and create the synthesised sound. The file size remains small.

Some synthesised sound is very basic, but some is richer and other sound output is sent through audio samples

and sounds even better. It retains the small data source.

Yorkshire Unitarian Lay Preachers’Association President from 2014,Stephen Carlile.

This digital music can be saved in XML, a development superior (and now governing) the website language HTML and is thus transferable across any music-composing software.

Given the synthesised output, it is very easy to change the music file into an audio file format. Audio editing can then take place on the much larger files.

Nevertheless, the result of having music-composing software that reads the data of a .MID or .XML file, writes it, and saves it so, is that every hymn in Hymns for Living is now covered with its given tune or an alter-native, and progress is continuous in covering Sing Your Faith.

The sheet music of the .MID and .XML is professional in appearance. It can be saved as a Portable Document File, a .PDF. Any computer can read and see these. Remarkably, any .PDF that originates directly from a musical notation program can be extracted for its musical data. But a .PDF file that started as a scanned image of musical notation cannot be extracted directly for musical data. So if sheet music is available on the Internet, it can often transfer into a usable tune.

Audio files are large. Note that the popular MP3 file is an audio file that is compressed in size and involves a small loss of qualitative data in the process. There are compression formats that are based on identifying similarities and involve no loss of quality.

Audio editing can replicate some of mu-sic editing (like slowing down) but other aspects are unique, like adding echo. I often take a truncated last note, cut out the audience clapping, and add an echo to the note.

Once a year the radio is used: Remembrance! This year

the prelude music we hear stopped just as the commentary on BBC Radio

Four stopped: the radio thus came to our speakers with the Big Ben

chimes and silence.

September 2014

7th Keith Brown: Prelude: WonderStevie Heaven Help Us All [03:13],Interlude: FallaManuelde Fisherman's Song [02:29], Circle: FaureParadise [03:11] Collection: Bach French Suites [01:11], Postlude:SeegerPete Where Have All the Flowers Gone [03:46]; Hymns: SF079 Beethoven choir [01:42], SF 065 St Stephen choir [01:47], SF034 Laus Deo piano [01:21], HL 209 Blaenwern choir [03:17].

14th Bernard McHugh: Prelude: Dvorak Overture In Natures Realm[13:24] Interlude: Schumann Kinderszenen opus 15 Traumerei[02:46], Postlude: Rolls Royce Coventry Love Changes Everything[03:54]; Hymns: SF 158 Morning Light choir [02:12] HL 192Finlandia choir alt alternative [02:27] HL 117 Beethoven choirprocess [02:27] HL 208 St Gertrude choir [02:49]

21st Stephen Carlile: Prelude: Bagpipes Scotland the Brave Gael[06:23], Interlude: ReynoldsMalvina Little Boxes [02:10], Collection:Passenger Feather on the Clyde extract [01:14], Postlude: You ShallGo Out With Joy [01:55]; Hymns: SF 062 Old 124th choir [02:49],SF 060 This Old Man choir piano [01:52], HL 182 Niagara [01:57],HL 191 Londonderry Air choir process 21 [02:49], SF 040 For YouShall Go Out write [00:48].

28th Rosemary Arthur: Prelude: GrayBarry Joe 90 [03:23], Inter-lude: BarryJohn Ipcress File [04:01], Collection: Poulenc Elegie inMemory of Dennis Brain extract [01:22], Postlude: StoeckartJan EyeLevel Van Der Valk [02:49]; Hymns: SF 146 Regent Square choir[01:54], SF 025 Wem in Leidenstagen choir [01:23], SF 001 TrueReligion choir piano [01:35], SF 157 Dundee [02:20].

Each Hull Unitarian Magazine canlist the two months of music in aservice prior to the month beforepublication.

October 2014

5th Keith Brown: Prelude: Respighi Birds [03:02], Interlude: Schu-mann Traumerei rich [02:39], Circle [unused]: Haydn Seasons AutumnIntroductions [06:53], Collection: Holst Choral Hymns Rig Veda Wa-ters extract [01:35], Postlude: Celtic Thunder Place in the Choir[04:12]; Hymns: HL 280 Bunessan choir 06 alt slower [02:21], HL247 Laudate Dominum choir tape [02:08], SF 167 Flying Free choiralt [03:42], SF 181 Toby choir [02:48].

12th David Arthur: Prelude: Vivaldi Hogwood Concerto Flute StringsContinuo D maj 3 [10:21], Interlude: Pachelbel Hogwood Canon in DMajor [05:11], Collection: Mantovani Autumn Leaves extract [01:23];Postlude: Pergolesi Hogwood Kirkby Salve Regina I V [03:40]; Hymns:HL 275 280 Bunessan piano [02:15], SF 096 Little Cornard choir[02:41], HL 296 O Perfect Love piano [02:04], SF 011 Prayer choir[01:44].

19th Bernard McHugh: Prelude: Smetana Vltava from Moldau, Inter-lude: Elgar Chanson de Matin Opus 15 2, Collection: Grieg Book 03 1Butterfly; Postlude: Grieg Book 08 6 Wedding Day at Troldhaugen;Hymns: HL 269 Wir Pflugen piano [02:49], SF 188 To God Be theGlory choir [03:16], SF 135 Mueller alt [02:55], St George Windsorpiano [01:23].

26th Stephen Carlile: Prelude: Status Quo And Its Better Nowacoustic [04:04], Interlude: CollinsJudy Amazing Grace [04:20],Collection: WakemanRick Rohan extract [01:27]; Postlude: Brian andMichael Matchstalk Men... [04:35]; Hymns: SF 021 Lewis Folk Mel-ody choir [02:17], SF 113 Amazing Grace write alt [02:04], SF 218Machs Mit Mir Gott choir [02:35], SF 195 Sursum Corda choir[03:00].

Dorothy Morganhas been coming to this church for a

very long time, and yet only became a mem-ber at the Annual General Meeting on 5th October

2014. She just missed the last service of Rev. R. Philip-son, minister between 1944-54; she caught the first service of

Rev. Ernest Penn, 1955-2000.

The previous caretaker Mr Skeltonlived nearby and went to work atthe synagogue. Dorothy and herhusband John (known as "Taffy")also lived nearby, although shewas born in Wilson Street, Anlaby.Her husband did not just "take thekey" from the previous caretakerbut he underwent a proper inter-view. Miss Rimington was on theCommittee - "a very pleasantperson" - and keen for the ap-pointment. The Committee voted positively.

So that's how Dorothy first attended the services.Her husband was on he premises and when people called

in it was his habit to give them a cup oftea. Dorothy shared the work with herhusband because he was not in thebest of health.

Dorothy says that her husbandJohn was something of a ladies'man and some were jealous ofDorothy, but no other mancould take his place.

INTERVIEW

Before the YUU Annual General Meeting and QuarterlyMeeting, and talk from Robert Ince, on 11 October 2014 KateTaylor led a discussion in Hull church on providing aninterfaith service of peace from the perspective of Wakefieldchurch's experience.

Wakefield followed the General Assembly resolution to holdan interfaith service for peace. This included:

3) Designates the 3rd Sunday in October each year as aspecial Unitarian day for World Peace when Unitarian & FreeChristian Churches host an ‘Interfaith Service for World Peace’ 4) Requests that the Facilitation Services Action Grouptogether with the Unitarian Peace Fellowship produce worshipmaterial for this occasion.

Unfortunately the GA's worship pack material was allUnitarian in source and seemed to impose one view soWakefield generated its own material.

One preparation is getting people to come. Kate madepersonal invitations and went to places of worship. She notesthat Quakers are keen but can dominate with theirenthusiasm. She approached the local Churches Together.The civic approach can be made to get the Lord Mayor orsimilar to say some words. And she made an effort to attractthe more 'way out sects'. Mormons can be over enthusiastic.

People saying lots of words can be broken up with somemusic.

The presentation should be theologically neutral, andhospitality is important. Shortness, relevance and simplicity oflanguage are important considerations. The informaldiscussions afterwards are important, encouraged by "highquality biscuits" and orange juice availability takes account ofnot all people of faith consuming tea and coffee.

In discussion we would expect religions to be "pushy" andindeed Unitarians promote their values such as tolerance.

What texts can be said by Unitarians not to offend otherUnitarians? York tried an intergenerational interfaith servicewith "Bright Lights" performed by children.

We wrote some peace based offerings to such a service.Many took account of the road into conflict before peace ismade. Others expressed Unitarian ideas, for examplelearning through difference. I made some lesser ditties,including:

For our peaceLet us share a mealAnd let it notBe piecemeal.

It seems it is very difficult to avoid theological concepts, forexample what one says about the divine and God will conflictwith somebody. Even prayer has conceptual variationsbetween faith groups.

My view is that Unitarians may host an interfaith service asneutrally as possible, if neutrality is possible, but that theymake Unitarian contributions into the service. Collective faithsare often little more than descriptive (or phenomenological) ininterfaith gatherings, whereas Unitarians remain asindividuals. The opportunity to 'crack the concepts' (betheological) or be investigative into what people actually dobeyond official descriptions (the anthropological) is quitelimited. Peace of course is a values-focus, but is still limitedby being descriptive. But then it is important to meet andreduce mutual ignorance, as ignorance feeds conflict.

Robert Ince's contribution to the YUU event in Hull was tospeak with few holds barred on the financial problems at GAlevel, including the expensive funding of residential ministrystudents. Our tiny denomination draws on trust funds that arenot endless.

Adrian Worsfold

MELSA?

Through the Leonard Chamberlain Trust owning the land, thischurch is linked to one of the earliest institutional expressionsof religion in this area. Rev. Whitaker wrote a history about usbut Thomas de Burton (d.1437) (bursar in 1394, abbot from1396 to 1399) wrote about a local Cistercian Abbey with anearly version finished around 1396, and a revised versioncompleted around 1402, with later additions. Its short name isChronica Monasterii de Melsa. Melsa? It has a silent L and A.

Meaux abbey was founded in 1150 by William le Gros, Lord ofHolderness, instead of going on a Holy Land pilgrimage. AbbotAdam insisted on the site against other uses. Meaux was thelast of seven religious houses springing from Fountains Abbey.Adam was joined by twelve others by January 1151. In 1249the number of monks peaked at sixty. There were only 42monks in 1349 and 28 in 1393, and 25 at the end in 1539.

It developed slowly, but it was dogged by low funds anddisputes over land and with authority. Additions includedreplaced churches, an infirmary (1220-35), a belfty (1249-69)(and more bells later), and a granary. There was a Manor atWick or Wyke but it was 'surrendered' in 1293 to Edward I whofounded Kingston upon Hull.

During Hugh de Leven’s time (1339-1349), a nude model wasused to carve a crucifix. Considered miraculous, many womenvisited, yet they cost more to entertain than they gave indonations. When singing 'He hath put down the mighty fromtheir seat', an earthquake threw the monks off their seats,seen as a sign in 1349 because on 12 August Abbot Hugh andfive monks died of the Black Death.

Under Henry VIII the whole abbey was demolished and thestones made defences for Hull. All sorts of dubious origin relicswere dispersed that were claimed to have magical qualities.